This paper defends the idea that phenomenological approaches to self-consciousness can enrich the current analytic philosophy of perception, by showing how phenomenological discussions of minimal self-consciousness can enhance our understanding of the phenomenology of conscious perceptual experiences. As a case study, I investigate the nature of the relationship between naïve realism, a contemporary Anglophone theory of perception, and experiential minimalism (or, the ‘minimal self’ view), a pre-reflective model of self-consciousness originated in the Phenomenological tradition. I argue that naïve realism is (...) not only compatible with, but can be supplemented with experiential minimalism in a novel way. The suggestion is that there are reasons to combine naïve realism and experiential minimalism. My focus here will be on drawing a connection between the notion of minimal self and two core theoretical commitments of naïve realism, relationalism and transparency. (shrink)

How can we have a sense of the presence of ordinary three-dimensional objects (e.g., an apple on my desk, a partially occluded cat behind a picket fence) when we are only presented with some parts of objects perceived from a particular egocentric viewpoint (e.g., the facing side of the apple, the unoccluded parts of the cat)? This paper presents and defends a novel answer to this question by incorporating insights from two prominent contemporary theories of perception, naïve realism and sensorimotor (...) theory. Naïve realism is the view that perception is fundamentally a matter of obtaining a relation of ‘acquaintance’ with some mind-independent entities (e.g., objects, properties, events). Sensorimotor theory holds that perception involves implicit practical understanding or ‘anticipation’ of the covariance between movements and sensory changes. I argue that perceptual presence is best accounted for in terms of the combination of our direct ‘acquaintance’ with some parts of perceived objects and sensorimotor ‘anticipations’ of how the objects would look different depending on some movements and actions. (shrink)

This paper is about the nature of God’s pre-creation knowledge of possible creatures. I distinguish three theories: non-qualitative singularism, qualitative singularism, and qualitative generalism, which differ in terms of whether the relevant knowledge is qualitative or non-qualitative, and whether God has singular or merely general knowledge of creatures. My main aim is to argue that qualitative singularism does not depend on a version of the Principle of Identity of Indiscernibles to the effect that, necessarily, qualitatively indiscernible individuals are identical. It (...) follows that qualitative singularism does not depend on the view that possible creatures categorically have qualitative individual essences. (shrink)

This thesis is about perceptual experience, its subjective character, and how it is essentially structured. It focuses specifically on how the nature of perception is shaped not only by our acquaintance with the world but also by the very structure of experience itself. My central claim is that perceptual consciousness incorporates different aspects, some of which constitute the very way in which experiences are organized, sustained, and structured. Over the course of this thesis, I develop and defend an original account (...) of the nature of perceptual experience by integrating naïve realism, a prominent contemporary Anglophone theory of perception, with insights and ideas from the Phenomenological tradition. In particular, I argue that there are fruitful grounds for combining naïve realism and a phenomenologically grounded account of the essential structural features of experience (‘minimal self’, ‘temporality’, ‘anticipation’). Naïve realism holds that perception is fundamentally a matter of being in direct contact with some mind-independent entities. Proponents of naïve realism often emphasize the ‘object-dependent’ nature of perception. The appeal to the structural features of experience offers us a promising way to delineate the oft-overlooked ‘subject-dependent’ nature of perception and capture the phenomenological richness of our conscious experiential life. This thesis offers a rich, phenomenologically informed account of the nature of perception which in turn places us in a better position to understand the nature of hallucination. The integration of naïve realism and the structural approach to consciousness I develop in this thesis yields a novel solution to the problem of hallucination: structural disjunctivism. According to this view, the ‘partially overlapping’ psychological nature of perception and hallucination is accounted for in terms of their structural similarities and differences. I seek to show how detailed analyses and reflections on the structures of perceptual experience pave the way to reconceive the phenomenological basis of naïve realism. (shrink)

Context — Children and adults with psychopathic traits and conduct or oppositional defiant disorder demonstrate poor decision making and are impaired in reversal learning. However, the neural basis of this impairment has not previously been investigated. Furthermore, despite high comorbidity of psychopathic traits and attention deficit/hyperactivity disorder, to our knowledge, no research has attempted to distinguish neural correlates of childhood psychopathic traits and attention-deficit/hyperactivity disorder. Objective—To determine the neural regions that underlie the reversal learning impairments in children with psychopathic traits (...) plus conduct or oppositional defiant disorder. Design — Case-control study. Setting — Government clinical research institute. Participants — Forty-two adolescents aged 10 to 17 years: 14 with psychopathic traits and oppositional defiant disorder or conduct disorder, 14 with attention-deficit/hyperactivity disorder only, and 14 healthy controls. Main Outcome Measure — Blood oxygenation level–dependent signal as measured via functional magnetic resonance imaging during a probabilistic reversal task. Results — Children with psychopathic traits showed abnormal responses within the ventromedial prefrontal cortex (Brodmann area 10) during punished reversal errors compared with children wit hattention deficit/hyperactivity disorder and healthy children (P < .05 corrected for multiple comparisons). Conclusions — To our knowledge, this study provides the first evidence of abnormal ventromedial prefrontal cortex responsiveness in children with psychopathic traits and demonstrates this dysfunction was not attributable to comorbid attention-deficit/hyperactivity disorder. These findings suggest that reversal learning impairments in patients with developmental psychopathic traits relate to abnormal processing of reinforcement information. (shrink)

Psychopathy refers to a range of complex behaviors and personality traits, including callousness and antisocial behavior, typically studied in criminal populations. Recent studies have used self-reports to examine psychopathic traits among noncriminal samples. The goal of the current study was to examine the underlying factor structure of the Self-Report of Psychopathy Scale–Short Form (SRP-SF) across complementary samples and examine the impact of gender on factor structure. We examined the structure of the SRP-SF among 2,554 young adults from three undergraduate samples (...) and a high-risk young adult sample. Using confirmatory factor analysis, a four-correlated factor model and a four-bifactor model showed good fit to the data. Evidence of weak invariance was found for both models across gender. These findings highlight that the SRP-SF is a useful measure of low-level psychopathic traits in noncriminal samples, although the underlying factor structure may not fully translate across men and women. (shrink)

Team reasoning gives a simple, coherent, and rational explanation for human cooperative behavior. This paper investigates the robustness of team reasoning as an explanation for cooperative behavior, by assessing its long-run viability. We consider an evolutionary game theoretic model in which the population consists of team reasoners and ‘conventional’ individual reasoners. We find that changes in the ludic environment can affect evolutionary outcomes, and that in many circumstances, team reasoning may thrive, even under conditions that, at first glance, may seem (...) unfavorable. We also pursue several extensions that augment the basic account, and conclude that team reasoning is an evolutionarily viable mechanism with the potential to explain behavior in a range of human interactions. (shrink)

The appearance of consciousness in the universe remains one of the major mysteries unsolved by science or philosophy. Absent an agreed-upon definition of consciousness or even a convenient system to test theories of consciousness, a confusing heterogeneity of theories proliferate. In pursuit of clarifying this complicated discourse, we here interpret various frameworks for the scientific and philosophical study of consciousness through the lens of social insect evolutionary biology. To do so, we first discuss the notion of a forward test versus (...) a reverse test, analogous to the normal and revolutionary phases of the scientific process. Contemporary theories of consciousness are forward tests for consciousness, in that they strive to become a means to classify the level of consciousness of arbitrary states and systems. Yet no such theory of consciousness has earned sufficient confidence such that it might be actually used as a forward test in ambiguous settings. What is needed now is thus a legitimate reverse test for theories of consciousness, to provide internal and external calibration of different frameworks. A reverse test for consciousness would ideally look like a method for referencing theories of consciousness to a tractable model system. We introduce the Ant Colony Test as a rigorous reverse test for consciousness. We show that social insect colonies, though disaggregated collectives, fulfill many of the prerequisites for conscious awareness met by humans and honey bee workers. A long lineage of philosophically-neutral neurobehavioral, evolutionary, and ecological studies on social insect colonies can thus be redeployed for the study of consciousness in general. We suggest that the ACT can provide insight into the nature of consciousness, and highlight the ant colony as a model system for ethically performing clarifying experiments about consciousness. (shrink)

Through engagement with key informants and review of ethical theories applicable to refugee policy, this paper examines the ethical and policy considerations that policy-level stakeholders believe should factor into setting the refugee resettlement ceiling. We find that the ceiling traditionally has been influenced by policy goals, underlying values, and practical considerations. These factors map onto several ethical approaches to resettlement. There is significant alignment between U.S. policy interests and ethical obligations toward refugees. We argue that the refugee ceiling should be (...) restored to historical norms, and that there exists a corresponding obligation to counter negative public perceptions about refugees and the costs of resettlement. (shrink)

This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than “becoming Deleuzian,” which is neither desirable nor possible, these exchanges reflect an array of encounters with Deleuze. These include the initial discoveries of Deleuze’s writings by Boundas and Smith, in-person meetings between Boundas and Deleuze, and the wide-ranging and influential philosophical work on Deleuze’s concepts produced by both Boundas and Smith. (...) At stake in this discussion are key contributions by Deleuze to continental philosophy, including the distinction between the virtual and the actual and the very nature of a “concept.” Also at stake is the formative or pedagogical impact of a philosopher, like Deleuze, on those who find and fully engage with his texts, concepts, and project. Cette interview, menée sur plusieurs mois, suit les parcours respectifs de Constantin V. Boundas et Daniel W. Smith avec la philosophie de Gilles Deleuze. Au lieu de « devenir Deleuzien, » ce qui n’est ni souhaitable ni possible, ces échanges reflètent un éventail de rencontres avec Deleuze. Il s’agit notamment des premières découvertes des écrits de Deleuze par Boundas et Smith, des rencontres en personne entre Boundas et Deleuze, et du travail philosophique vaste et in????luent sur les concepts de Deleuze produit par Boundas et Smith. L’enjeu ici étant les contributions clés de Deleuze à la philosophie continentale, y compris la distinction entre le virtuel et l’actuel, et la nature même d’un « concept. » Mais il y a aussi l’impact formateur ou pédagogique d’un philosophe, comme Deleuze, sur ceux qui trouvent et s’engagent pleinement dans ses textes, ses concepts et ses projets. (shrink)

The potential to collect brain data more directly, with higher resolution, and in greater amounts has heightened worries about mental and brain privacy. In order to manage the risks to individuals posed by these privacy challenges, some have suggested codifying new privacy rights, including a right to “mental privacy.” In this paper, we consider these arguments and conclude that while neurotechnologies do raise significant privacy concerns, such concerns are—at least for now—no different from those raised by other well-understood data collection (...) technologies, such as gene sequencing tools and online surveillance. To better understand the privacy stakes of brain data, we suggest the use of a conceptual framework from information ethics, Helen Nissenbaum’s “contextual integrity” theory. To illustrate the importance of context, we examine neurotechnologies and the information flows they produce in three familiar contexts—healthcare and medical research, criminal justice, and consumer marketing. We argue that by emphasizing what is distinct about brain privacy issues, rather than what they share with other data privacy concerns, risks weakening broader efforts to enact more robust privacy law and policy. (shrink)

Some incredibly far-fetched conspiracy theories circulate online these days. For most of us, clear evidence would be required before we’d believe these extraordinary theories. Yet, conspiracists often cite evidence that seems transparently very weak. This is puzzling, since conspiracists often aren’t irrational people who are incapable of rationally processing evidence. I argue that existing accounts of conspiracist belief formation don’t fully address this puzzle. Then, drawing on both philosophical and empirical considerations, I propose a new explanation that appeals to the (...) role of the imagination in conspiracist belief formation. I argue that conspiracists first become imaginatively absorbed in conspiracist narratives, where this helps to explain how they process their evidence. From there, we can better understand why they find this evidence so compelling, as well as the psychological role it plays in their belief forming processes. This account also has practical implications for combatting the spread of online conspiracy theories. (shrink)

This book first published in the year 2021 June. Paperback: 240 pages Publisher: Kuhn von Verden Verlag. Includes bibliographical references. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 19th century. 5). Philosophy, German and Greek Influences Metaphysics. 6). Nihilism (Philosophy). 7). Eternal return. I. Nietzsche, Friedrich Wilhelm, 1844-1900. II. Ferrer, Daniel Fidel, 1952-.[Translation from German into English of Friedrich Nietzsche’s notes of 1881]. New Translation and Notes by Daniel Fidel Ferrer. Many of the notes have (...) never been translated into English before. Go inside the workshop of a great philosopher's mind and read these notes. Table of Contents Introduction and Preface (Pages: 1-11 ) Notebook: 11 = M III 1. Spring - Autumn 1881 11 [1 to 348] (Pages: 12-167 ) Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward (Pages: 168-183 ) The thought of the eternal return of the same (Pages: 184-197 ) Later Recapitulation note of 1888 14 [188] (Pages: 198-204 ) Rejection of the idea of eternal (Pages: 205 ) Translation of 4 notes by Nietzsche on Perspectivism (Pages: 206-210 ) Nietzsche gets some final few words (Pages: 211-216 ) Bibliographies (Pages: 217-236 ) Project started in summer of 2012. No one else has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. If you want to get in to more philological details you must learn German (see Nietzschechannel plus many published books on the topics). Translation notes. I have not tried to fix, polish-up, or clarify Nietzsche’s unpublished writings. Some of the translator have really refined Nietzsche’s ideas and positions. I have not “fixed” Nietzsche. I have not dropped or added words or changed the wording to make Nietzsche’s position clearer or stronger (others have done enough damage). Learn German and read the texts in German – my best recommendation and advice to you the reader. There are groups on the internet that work on all the details of translating Nietzsche’s remarks. There are many nuances and shades of the meaning in attempting to translate anyone’s language. Some words I could not translate from German and French; and I left those few words in German, but more words in French. I think most of the French texts are quotes that Nietzsche wrote down from French authors that he was reading at the time he wrote these notes. Reader beware. There are many historical and philosophical allusions as in all of Nietzsche’s philosophical writings and these notebooks are similar. Remember these are “notebooks” and include lots of notes or jottings -- and these are neither fragments nor polished drafts for publication. Nietzsche may have written these notebooks from back to front and re-used various notebooks at a later time. In the German text there are missing punctuations marks, missing quotation marks, missing words, abbreviation of words, miss numbered section, working table of contents for project books he wanted to publish, projects outlined, quotes without quote marks. Enjoy reading and thinking with Nietzsche in his unpublished notes. (shrink)

In this chapter, Daniel Layman argues that there is not one Lockean conception of IR but rather (at least) two mutually incompatible conceptions: one a Ciceronian moral cosmopolitanism and the other a colonialism centered on British interests. Opposing Locke’s philosophical writings with his economic works, Layman’s reading acknowledges the contradictions and incoherence present in Locke’s IR theory.

David Lewis’s arguments against magical ersatzism are notoriously puzzling. Untangling different strands in those arguments is useful for bringing out what he thought was wrong with not just one style of theory about possible worlds, but with much of the contemporary metaphysics of abstract objects. After setting out what I take Lewis’s arguments to be and how best to resist them, I consider the application of those arguments to general theories of properties and relations. The constraints Lewis motivates turn out (...) to yield an argument for concretism about possible individuals that is quite different from the better-known Lewisian arguments for that position. The discussion also touches on the puzzling question of whether things are the way they are because of the properties they have, or are the properties and relations the way they are because of the things that have them. (shrink)

“X-Firsters” hold that there is some normative feature that is fundamental to all others (and, often, that there’s some normative feature that is the “mark of the normative”: all other normative properties have it, and are normative in virtue of having it). This view is taken as a starting point in the debate about which X is “on first.” Little has been said about whether or why we should be X-Firsters, or what we should think about normativity if we aren’t (...) X-Firsters. Hence the chapter’s two main goals. First, to provide a simple argument that one shouldn’t be an X-Firster about the normative domain, which starts with the observation that analogous views have dubious merits in analogous domains. Second, to offer an alternative view—taking normativity to be a determinable explained in terms of its determinates—that offers an interesting way to think about the structure and unity of normativity. (shrink)

Given the difficulty of characterizing the quandary introduced in Hume’s Appendix to the Treatise, coupled with the alleged “underdetermination” of the text, it is striking how few commentators have considered whether Hume addresses and/or redresses the problem after 1740—in the first Enquiry, for example. This is not only unfortunate, but ironic; for, in the Appendix, Hume mentions that more mature reasonings may reconcile whatever contradiction(s) he has in mind. I argue that Hume’s 1746 letter to Lord Kames foreshadows a subtle, (...) but significant, shift in Hume’s reasonings regarding the relevance of “real connexions”; that the Enquiry of 1748 provides evidence for this shift; and that this shift obviates Hume’s second thoughts by reconciling the contradiction that he had in mind. In short, Hume’s letter to Kames and Enquiry supply the retrodictive keys to a systematically satisfactory account. (shrink)

It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into an especially challenging class of decision problems: those that are discontinuous in the limit. I argue that combining some weak, plausible norms governing this type of problem with a creator who has the attributes of the god of classical theism results in a paradox: no world is possible. After exploring some ways out of (...) the paradox, I conclude that the classical theist should accept Marilyn Adams’s view that no norms apply to gods. (shrink)

According to an influential reading of his later philosophy, Wittgenstein thinks that nonsense can result from combining expressions in ways prohibited by the rules to which their use is subject. According to another influential reading, the later Wittgenstein thinks that nonsense only ever results from privation—that is, from a failure to assign a meaning to one or more of the relevant expressions. This chapter challenges Glock’s defence of the view that the later Wittgenstein allows for combinatorial nonsense. In doing so, (...) it defends a version of the privation view. According to it, Wittgenstein thinks that nonsense results, not so much from a failure to assign a meaning to an expression, as a failure to use an expression in a way that has a point or purpose. As the chapter shows, this interpretation is consistent with prominent themes in Wittgenstein’s later philosophy, such as that meaning and explanation are coordinate notions, that for a word to have a meaning is for there to be a rule-governed practice of using it, that the rules of the practice are arbitrary, and that they determine the bounds of sense. (shrink)

Epicurus (in)famously argued that death is not harmful and therefore our standard reactions to it (like deep fear of death and going to great lengths to postpone it) are not rational, inaugurating an ongoing debate about the harm of death. Those who wish to resist this conclusion must identify the harm of death. But not any old harm will do. In order to resist both the claim that death is not harmful and the claim that our standard reactions to it (...) are irrational, we must identify a harm associated with death that rationalizes our standard reactions. We can divide the potential harm properties death might have along two axes: intrinsic/extrinsic and instrumental/final. This gives us four places to search for the harm of death. I argue that it is nowhere to be found. (shrink)

In this paper, I offer a new interpretation of Margaret Cavendish’s remarks on beauty. According to it, Cavendish takes beauty to be a real, response-independent quality of objects. In this sense, Cavendish is an aesthetic realist. This position, which remains constant throughout her philosophical writings, contrasts with the non-realist views that were soon after to dominate philosophical reflections on matters of taste in the early modern period. It also, I argue, contrasts with the realism of Cavendish’s contemporary, Henry More. While (...) there are passages in Cavendish’s work that might seem to count against my reading—specifically, passages on disagreement in aesthetic judgement, on the power of beauty to elicit the passions, and on our inability to specify the nature of beauty—I show that, when situated against the background of Cavendish’s broader metaphysical and epistemological views, those passages in fact support the realist interpretation. (shrink)

Berkeley argues that claims about divine predication (e.g., God is wise or exists) should be understood literally rather than analogically, because like all spirits (i.e., causes), God is intelligible only in terms of the extent of his effects. By focusing on the harmony and order of nature, Berkeley thus unites his view of God with his doctrines of mind, force, grace, and power, and avoids challenges to religious claims that are raised by appeals to analogy. The essay concludes by showing (...) how a letter, supposedly by Berkeley, to Peter Browne ("discovered" in 1969 by Berman and Pittion) is, in fact, by John Jackson (1686-1763), controversial theologian and friend of Samuel Clarke. (shrink)

This article is an introduction to the first English edition of Karl Kautsky's article series "The American Worker" (Karl Kautsky, “Der amerikanische Arbeiter”, Die neue Zeit, 24. 1905-1906, 1. Bd., 1906, H. 21, S. 676-683, H. 22, S. 717-727, H. 23, S. 740-752, H. 24, S. 773-787), which was a Marxist reply to Werner Somart's book Why Is There No Socialism in the United States? (Werner Sombart, Warum gibt es in den Vereinigten Staaten keinen Sozialismus?, Tübingen: J.C.B. Mohr, 1906).

Can a liberal state exclude illiberal immigrants in order to preserve its liberal status? Hrishikesh Joshi has argued that liberalism cannot require a commitment to open borders because this would entail that liberalism is committed to its own demise in circumstances in which many illiberal immigrants aim to immigrate into a liberal society. I argue that liberalism is committed to its own demise in certain circumstances, but that this is not as bad as it may appear. Liberalism’s commitment to its (...) own demise is merely a reflection of the fact that it must take into account the rights of outsiders, not just the rights of existing citizens, and of the fact that circumstances of injustice can sometimes leave liberal societies with no correct choice. (shrink)

How can organisations survive not only the substitution of members, but also other dramatic changes, like that of the norms regulating their activities, the goals they plan to achieve, or the system of roles that compose them? This paper is as first step towards a well-founded ontological analysis of the persistence of organisations through changes. Our analysis leverages Kit Fine’s notions of rigid and variable embodiment and proposes to view the (history of the) decisions made by the members of the (...) organisation as the criterion to re-identify the organisation through change. (shrink)

Among the many problems facing u.s. immigration law is a crisis of discretion and judicial deference. Through two recently passed laws, the United States Congress and the President have seriously limited judicial review o f discretionary immigration decisions o f the Board ofImmigration Appeals. This Article focuses on this preclusion of judicial review of discretionary agency decisions. The Article begins with an examination ofdiscretion from a theoretical perspective, and goes on to examine areas o f immigration law in which discretion (...) was traditionally most imponant. That examination is followed by a discussion of immigration-law scholarship and critique. The Article concludes that what is needed in U.S. immigration law is greater restraint, and calls on the Judiciary to provide more oversight regarding discretionary agency decisions. (shrink)

This chapter takes the form of a discussion between the editors of this volume and Daniel Little regarding the relationship between methodological individualism and methodological localism. The focus is on Little’s view that methodological individualism is incompatible with the assumption that actors are socially constituted and socially situated as well as on other topics such as micro-foundations, the micro–macro link, ontological individualism, causal explanation, rationality, Bourdieu’s theory of habitus, and Durkheim.

Text and notebooks by Friedrich Nietzsche. -/- Translations: -/- 15 = U II 11 Spring 1876? [1-27] pages 13-19 16 = N II 1. 1876. [1-55] pages 20-29 17 = U II 5b. Summer 1876. [1-105] pages 30-48 18 = M I 1. September 1876. [1-62] pages 49-62 19 = U II 5c. October-December 1876. [1-120] pages 63-87 20 = Mp = XIV 1a (Brenner). Winter 1876-1877. [1-21] pages 88-94 21 = N II 3 End of 1876 - Summer 1877. (...) [1-84] pages 95-106 Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward pages 107-118 Also include two early essays: About Truth and lie in the extra-moral sense. ……………pages 119-128 About the pathos of truth. Christmas 1872. From: Five prefaces to five unwritten books…….………………..pages 129-133 . (shrink)

For Berkeley, minds are not Cartesian spiritual substances because they cannot be said to exist (even if only conceptually) abstracted from their activities. Similarly, Berkeley's notion of mind differs from Locke's in that, for Berkeley, minds are not abstract substrata in which ideas inhere. Instead, Berkeley redefines what it means for the mind to be a substance in a way consistent with the Stoic logic of 17th century Ramists on which Leibniz and Jonathan Edwards draw. This view of mind, I (...) conclude, is definitely not the bundle theory that some critics have portrayed it as being. (shrink)

A review of Gulson, Sellar, and Webb’s "Algorithms of Education: How Datafication and Artificial Intelligence Shape Policy" (2022) published on the Social Epistemology Review and Reply Collective.

The idea of Culture led by Social Sciences presents emotions as if they were difficult to measure, and consequently, from the point of view of the interpretation of Cultural Practices, bothering. The secondarysation (and even, the marginalisation) of emotions among the interpretaive arguments, is linked to a linear and diachronical perspective on the social fact, more than to a forgotten aspect. The traditional ethnographer’s incapacity on including emotional worlds in their reaserches produces traces of a fake objectivity and it is (...) the source of important inexactitudes (or even falsations). -/- Along three reaserches about Urban Culture, introduced in the context of the Sociocultural Process Workshop of the La Universidad del Zulia (“The Affective Dispositifs of Hugo Chávez’ Phenomenom”, “The Opprobium Laberynth: Sexual Chanceros in Maracaibo” and “Walking Throught the Night, Things Get Confused. Reflections about Transgendered, Body and Power in Maracaibo”), it is possible to see conditions for resolving some aspects obout meaning/sense and emotions/intellect tensions, using the body as an emotional territory and as an ethnographical resource. Those reaserches try to evaluate the affective consistence of the urban territory, from the transgendered’s street fronteers, from chanceros and from the “no deviated” society, until the Chávez’ phenomenom, throught the corporal imago between the subjects and the reaserchers. -/- At the end, it is possible to conclude about some useful principles of the idea of Culture that sees the body as a bridge to the missed subjectivity of knowledge. (shrink)

A critique of Plantinga's free will defense. For an updated version of this critique, with a reply to objections from William Rowe and Alvin Plantinga, see my "The logical problem of evil: Plantinga and Mackie," in Justin P. McBrayer & Daniel Howard‐Snyder (eds.), The Blackwell Companion to the Problem of Evil, Wiley-Blackwell, 2013, pp. 19-33.

Lewis is famous as a contemporary philosophical system-builder. The most obvious way his philosophy exhibited a system was in its content: Lewis’s metaphysics, for example, provided answers to many metaphysical puzzles in an integrated way, and there are illuminating connections to be drawn between his general metaphysical views and, for example, his various views about the mind and its place in nature.

Physicalism, the thesis that everything is physical, is one of the most controversial problems in philosophy. Its adherents argue that there is no more important doctrine in philosophy, whilst its opponents claim that its role is greatly exaggerated. In this superb introduction to the problem Daniel Stoljar focuses on three fundamental questions: the interpretation, truth and philosophical significance of physicalism. In answering these questions he covers the following key topics: -/- (i)A brief history of physicalism and its definitions, (ii)what (...) a physical property is and how physicalism meets challenges from empirical sciences, (iii)'Hempel’s dilemma’ and the relationship between physicalism and physics, (iv)physicalism and key debates in metaphysics and philosophy of mind, such as supervenience, identity and conceivability, and (v)physicalism and causality. -/- Additional features include chapter summaries, annotated further reading and a glossary of technical terms, making Physicalism ideal for those coming to the problem for the first time. (shrink)

The writings of Joseph Henry Woodger (1894–1981) are often taken to exemplify everything that was wrongheaded, misguided, and just plain wrong with early twentieth-century philosophy of biology. Over the years, commentators have said of Woodger: (a) that he was a fervent logical empiricist who tried to impose the explanatory gold standards of physics onto biology, (b) that his philosophical work was completely disconnected from biological science, (c) that he possessed no scientific or philosophical credentials, and (d) that his work was (...) disparaged – if not altogether ignored – by the biologists and philosophers of his era. In this paper, we provide the first systematic examination of Woodger’s oeuvre, and use it to demonstrate that the four preceding claims are false. We argue that Woodger’s ideas have exerted an important influence on biology and philosophy, and submit that the current consensus on his legacy stems from a highly selective reading of his works. By rehabilitating Woodger, we hope to show that there is no good reason to continue to disregard the numerous contributions to the philosophy of biology produced in the decades prior to the professionalization of the discipline. (shrink)

The aim of this paper is to give an account of the change in Feyerabend's philosophy that made him abandon methodological monism and embrace methodological pluralism. In this paper I offer an explanation in terms of a simple model of 'change of belief through evidence'. My main claim is that the evidence triggering this belief revision can be identified in Feyerabend's technical work in the interpretation of quantum mechanics, in particular his reevaluation of Bohr's contribution to it. This highlights an (...) under-appreciated part of Feyerabend's early work and makes it central to an understanding of the dynamics in his overall philosophy of science. (shrink)

Kripke’s Wittgenstein is standardly understood as a non-factualist about meaning ascription. Non-factualism about meaning ascription is the idea that sentences like “Joe means addition by ‘plus’” are not used to state facts about the world. Byrne and Kusch have argued that Kripke’s Wittgenstein is not a non-factualist about meaning ascription. They are aware that their interpretation is non-standard, but cite arguments from Boghossian and Wright to support their view. Boghossian argues that non-factualism about meaning ascription is incompatible with a deflationary (...) theory of truth. Wright argues that non-factualism about meaning ascription is incoherent. To support the standard interpretation, I’ll respond to each argument in turn. To the degree that my responses are successful, Byrne and Kusch have an unmotivated interpretation of Kripke’s Wittgenstein. Wilson provides a factualist interpretation that is not based on Boghossian and Wright’s arguments. Miller argues for a non-factualist interpretation against Wilson, but I’ll show that Miller’s interpretation faces a dilemma. Miller’s argument cannot be maintained if a coherent interpretation of the skeptical solution is to be provided. I’ll show how this dilemma can be avoided and provide an independent argument against Wilson so that a non-factualist interpretation of the skeptical solution can be maintained. (shrink)

In Husserl’s Missing Technologies, Don Ihde urges us to think deeply and critically about the ways in which the technologies utilized in contemporary science structure the way we perceive and understand the natural world. In this paper, I argue that we ought to extend Ihde’s analysis to consider how such technologies are changing the way we perceive and understand ourselves too. For it is not only the natural or “hard” sciences which are turning to advanced technologies for help in carrying (...) out their work, but also the social and “human” sciences. One set of tools in particular is rapidly being adopted—the family of information technologies that fall under the umbrella of “big data.” As in the natural sciences, big data is giving researchers in the human sciences access to phenomena which they would otherwise be unable to experience and investigate. And like the former, the latter thereby shape the ways those scientists perceive and understand who and what we are. Looking at two case studies of big data-driven research in the human sciences, I begin in this paper to suggest how we might understand these phenomenological and hermeneutic changes. (shrink)

This paper argues that praise is governed by a norm of standing, namely the evaluative commitment condition. Even when the target of praise is praiseworthy and known to be so by the praiser, praise can be inappropriate owing to the praiser’s lacking the relevant evaluative commitment. I propose that uncommitted praisers lack the standing to praise in that, owing to their lack of commitment to the relevant value, they have not earned the right to host the co-valuing that is the (...) communicative aim of praise. (shrink)

Using Riemann’s Rearrangement Theorem, Øystein Linnebo (2020) argues that, if it were possible to apply an infinite positive weight and an infinite negative weight to a working scale, the resulting net weight could end up being any real number, depending on the procedure by which these weights are applied. Appealing to the First Postulate of Archimedes’ treatise on balance, I argue instead that the scale would always read 0 kg. Along the way, we stop to consider an infinitely jittery flea, (...) an infinitely protracted border conflict, and an infinitely electric glass rod. (shrink)

Berkeley's doctrine of archetypes explains how God perceives and can have the same ideas as finite minds. His appeal of Christian neo-Platonism opens up a way to understand how the relation of mind, ideas, and their union is modeled on the Cappadocian church fathers' account of the persons of the trinity. This way of understanding Berkeley indicates why he, in contrast to Descartes or Locke, thinks that mind (spiritual substance) and ideas (the object of mind) cannot exist or be thought (...) of apart from one another. It also hints at why Gregory of Nyssa's immaterialism sounds so much like Berkeley's. (shrink)

A widespread view about early social functionalism is that its account of functional explanation was underpinned by an analogy between biological organisms and societies that suggested pseudo-explanations about the latter. I will challenge this view through a case study of the use G.W.F. Hegel made of the organismic analogy for the purpose of concept development in his theory of the state. My claim will be that the dismissal of this analogy is premature for two reasons. First, to claim that the (...) organismic analogy figured among the premises of an analogical argument and, thus, as explanans in an explanation misses its point. For Hegel made use of the analogy to model the apparent close cooperation among the parts of the state and, thus conceptualize its characteristic structure in terms of organization: the mutual dependence among distinct structures generated by the state as a whole. Second, the organizational view of social functions thus suggested by the organismic analogy has not obviously been made obsolete by evolutionary theory. Instead, reconsidering the organismic analogy in light of contemporary philosophy of biology puts an account of social functions that has fallen from view (and from grace) in the contemporary discussion back in focus: the organizational account. -/- . (shrink)

Abstract: In chapter 15 of A Materialist Theory of the Mind, D.M.Armstrong offers an account of what he calls “the biological value of introspection”, namely, that “without information…about the current state of our minds, purposive trains mental activity would be impossible.” This paper examines and assesses Armstrong’s “Just-so story about introspective consciousness”—as W.G.Lycan later called it. One moral will be that appreciating this aspect of Armstrong’s view blurs the difference between his own perceptual model of introspection, and the anti-perceptual models (...) advanced by such critics as Sydney Shoemaker . (shrink)

Gender eliminativism, also known as gender abolitionism, is the view that we should get rid of gender. I defend gender eliminativism by suggesting that many arguments that ostensibly call for rejecting it are in fact just arguments for delaying it. Although it may be true that presently gender eliminativism should not occur because of the role gender plays in people's identities, because of the need for gender to remedy oppression, because elimination is not pragmatic, because elimination is utopian, and because (...) we should have more rather than fewer genders, these are all reasons to delay, rather than deny, gender eliminativism. (shrink)

This essay introduces the transcription and translation of Paul Feyerabend's "Der Begriff der Verständlichkeit in der modernen Physik" [The concept of intelligibility in modern physics] (1948), which is an early essay written by Paul Feyerabend in 1948 on the topic of intelligibility (Verständlichkeit) and visualizability (Anschaulichkeit) of physical theories. The existence of such essay was likely. It is listed in his bibliography as his first publication. Yet the content of the essay was unknown, as no original or copy is extant (...) in Feyerabend's Nachlass and no known published version was available to the community—until now. The essay has both historical and philosophical interest: it is, as far as our current knowledge goes, Feyerabend's earliest extant publication. It documents Feyerabend's philosophical interest as a physicist-to-be, in what he himself called his “positivist” phase; and it gives a rare if fragmentary insight into the early discussions of the ‘Third Vienna Circle’ and, more generally, the philosophical culture of discussion in Vienna. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 8-21MuseSearchJournalsThis JournalContents[Access article in PDF]Klossowski's Reading of Nietzsche Impulses, Phantasms, Simulacra, StereotypesDaniel W. SmithIn his writings on Nietzsche, Pierre Klossowski makes use of various concepts—such as intensities, phantasms, simulacra and stereotypes, resemblance and dissemblance, gregariousness and singularity—that have no place in Nietzsche's own oeuvre. These concepts are Klossowski's own creations, his own contributions to thought. Although Klossowski consistently refused to characterize himself as a philosopher ("Je (...) suis une 'maniaque,'" he once said, "Un point, c'est tout!"),1 his work in its entirety was marked by an extraordinary conceptual creation. From this point of view, his Nietzsche and the Vicious Circle can be read as a work in philosophy—at least in the idiosyncratic sense given to this term by Gilles Deleuze, who defined philosophy as the creation or invention of concepts [Deleuze and Guattari 2]. No doubt, Klossowski remains an almost unclassifiable figure—philosopher, novelist, essayist, translator, artist—and attempting to analyze his work through the prism of philosophy may seem to be a reductive approach that belies the complexity of his exceptional oeuvre. Reading Klossowski as a conceptual innovator, however, at least has the advantage of allowing us to chart a consistent trajectory through his difficult and often labyrinthine text, without denying its other dimensions (affective, perceptive, literary, and so on). In what follows, then, I would like to examine three of Klossowski's most characteristic and important concepts—impulses and their intensities, phantasms, and simulacra and their stereotypes—as well as the precise interrelations he establishes among them. Taken together, these three concepts describe what Klossowski terms the tripartite economy of soul, which constitutes the implicit model through which he interprets Nietzsche's thought.1Impulses as Fluctuating IntensitiesKlossowski describes his books on both Nietzsche and Sade as "essays devoted not to ideologies but to the physiognomies of problematic thinkers who differ greatly from each other" ["Postface" 137, emphasis added]. This emphasis on the "physiognomy" of thinkers reflects Nietzsche's insistence on taking the body rather than the mind as a guide for philosophy since the body is a more accessible phenomenon, less surrounded by myth and superstition. "The body and physiology as the starting point," Nietzsche wrote. "Why?... The phenomenon of the body is the richer, clearer, more tangible [End Page 8] phenomenon.... Belief in the body is more fundamental than belief in the soul" [WP §§492, 489, 491]. Klossowski himself, however, when writing of the intensive status of the impulses, frequently makes use of the term "soul" (âme), owing in part, no doubt, to his interest in the theological literature of the mystics, such as Meister Eckhardt and Teresa of Avila. For the mystics, the depth of the soul is something irreducible and uncreated: it eludes the exercise of the created intellect, and can only be grasped negatively.2 Nonetheless, if one can find a similar apophaticism (or "negative theology") in Klossowski, it is related exclusively to the immanent and chaotic movements of the soul's intensive affects, and not to the transcendence of God. What is incommunicable in the soul (or body) are its "impulses"—their fluctuations of intensity, their rises and falls, their manic elations and depressive descents, which are in constant variation.Nietzsche himself had recourse to a highly varied vocabulary to describe what Klossowski summarizes in the term "impulse": "drive" (Triebe), "desire" (Begierden), "instinct" (Instinke), "power" (Mächte), "force" (Kräfte), "impulse" (Reize, Impulse), "passion" (Leidenschaften), "feeling" (Gefülen), "affect" (Affekte), "pathos" (Pathos), and so on.3 Klossowski frequently employs the musical term tonalité to describe these states of the soul's fluctuating intensities—their diverse tones, timbres, and changing amplitudes—which can take on various forms ("aggressiveness, tolerance, intimidation, anguish, the need for solitude, the forgetting of oneself" [NVC 6]). At bottom, what these impulses express are what Klossowski calls the "obstinate singularity" of the human soul, which is by nature noncommunicable; they constitute "the unexchangeable depth" (le fond inéchangeable) or "the unintelligible depth" (le fond unintelligible) of the soul. What makes every individual... (shrink)